{"id":8702,"date":"2025-12-01T22:33:41","date_gmt":"2025-12-01T19:33:41","guid":{"rendered":"https:\/\/klasikdusunceokulu.com\/?page_id=8702"},"modified":"2025-12-01T22:33:41","modified_gmt":"2025-12-01T19:33:41","slug":"mehmet-olmez-kok-turk-yazitlari-kul-tigin-okumalari-13-seminer-ozeti","status":"publish","type":"page","link":"https:\/\/klasikdusunceokulu.com\/index.php\/mehmet-olmez-kok-turk-yazitlari-kul-tigin-okumalari-13-seminer-ozeti\/","title":{"rendered":"MEHMET \u00d6LMEZ, K\u00d6K T\u00dcRK YAZITLARI: K\u00dcL T\u0130G\u0130N OKUMALARI 13. SEM\u0130NER \u00d6ZET\u0130"},"content":{"rendered":"

MEHMET \u00d6LMEZ, K\u00d6K T\u00dcRK YAZITLARI: K\u00dcL T\u0130G\u0130N OKUMALARI 13. SEM\u0130NER \u00d6ZET\u0130<\/strong><\/p>\n

Seminerin Amac\u0131<\/strong><\/p>\n

Bu seminerde K\u00fcl Tegin yaz\u0131t\u0131n\u0131n do\u011fu y\u00fcz\u00fc 22\u201323. sat\u0131rlar\u0131 filolojik, tarihsel ve k\u00fclt\u00fcrel a\u00e7\u0131dan incelenir. \u00d6zellikle \u00f6k\u00fcnmek<\/em> fiilinin anlam\u0131, pi\u015fmanl\u0131k kavram\u0131n\u0131n T\u00fcrk dillerindeki geli\u015fimi, k\u00fcregi<\/em> (asi, huysuz) yap\u0131s\u0131, ettirgen ekler, sald\u0131r\u0131 ve bozguna u\u011frama anlat\u0131lar\u0131, balbal<\/em> gelene\u011fi, toplumsal \u00e7\u00f6k\u00fc\u015f\u00fcn dildeki yans\u0131malar\u0131, unvanlar, soy terimleri, Tanr\u0131 taraf\u0131ndan tahta \u00e7\u0131kar\u0131lma s\u00f6ylemi ve y\u00f6neticinin devletin durumunu tarif eden ifadeleri ayr\u0131nt\u0131l\u0131 bi\u00e7imde ele al\u0131n\u0131r.<\/p>\n

Ana Temalar<\/strong><\/p>\n

    \n
  1. \u00d6k\u00fcnmek Fiili ve Pi\u015fmanl\u0131k Anlam Alan\u0131<\/strong><\/li>\n<\/ol>\n

    \u00d6k\u00fcnmek<\/em> fiilinin Kazak\u00e7a ve Uygurca gibi \u00e7a\u011fda\u015f T\u00fcrk leh\u00e7elerinde ya\u015fad\u0131\u011f\u0131, T\u00fcrk\u00e7ede ise Arap\u00e7a ve Fars\u00e7a kar\u015f\u0131l\u0131klarla yer de\u011fi\u015ftirdi\u011fi; yaz\u0131tta T\u00fcrk halk\u0131na y\u00f6neltilen \u201cpi\u015fmanl\u0131k g\u00f6ster\u201d \u00e7a\u011fr\u0131s\u0131n\u0131n hem dilsel hem toplumsal ba\u011flamda tart\u0131\u015f\u0131ld\u0131\u011f\u0131 belirtilir.<\/p>\n

      \n
    1. Asi Olma Durumu: K\u00fcregi ve K\u00f6kleri<\/strong><\/li>\n<\/ol>\n

      K\u00fcregi<\/em> s\u00f6zc\u00fc\u011f\u00fcn\u00fcn \u201casi, s\u00f6z dinlemeyen, huysuz\u201d anlam\u0131 \u00fczerinde durularak bu yap\u0131n\u0131n k\u00fcr\/g\u00fcr<\/em> k\u00f6kleriyle ili\u015fkisi, g\u00fc\u00e7lenme\u2013ba\u015fkald\u0131r\u0131 ekseninde tarihsel bir a\u00e7\u0131klama \u00fczerinden de\u011ferlendirilir; fiilin ekle\u015fme s\u00fcreci ve anlam geni\u015flemesi \u00f6rneklendirilir.<\/p>\n

        \n
      1. Ettirgen Ekler ve Kirg\u00fcrmek\/Kirgirmek Yap\u0131s\u0131<\/strong><\/li>\n<\/ol>\n

        Eski T\u00fcrk\u00e7ede ettirgenli\u011fin -g\u00fcr\/-g\u00fcr<\/em> ve daha sonra -g\u00fcz\/-k\u00fcz<\/em> bi\u00e7imlerine d\u00f6n\u00fc\u015fmesi, fiillerin tarihsel evrimi ve modern K\u0131p\u00e7ak leh\u00e7elerindeki izleri a\u00e7\u0131klan\u0131r; yavlak kig\u00fcrt\u00fcn<\/em> gibi ifadelerde k\u00f6t\u00fcl\u00fc\u011f\u00fcn topluma sokulmas\u0131n\u0131n dilsel yap\u0131s\u0131 \u00e7\u00f6z\u00fcmlenir.<\/p>\n

          \n
        1. Asilik ve Sonu\u00e7lar\u0131: Sava\u015f, Bozgun ve Da\u011f\u0131l\u0131\u015f<\/strong><\/li>\n<\/ol>\n

          T\u00fcrk halk\u0131n\u0131n asili\u011fi nedeniyle d\u00fc\u015fmanlar\u0131n \u201cnereden gelip bozguna u\u011fratt\u0131\u011f\u0131\u201d \u00fczerine yap\u0131lan yorumlarda yarakl\u0131k, s\u00fcng\u00fckl\u00fck, yan-\/yana<\/em> fiilleri ve sava\u015f aletlerinin d\u00f6nemsel \u00f6nemine de\u011finilir; bozguna u\u011fratma ve da\u011f\u0131tma fiillerinin anlam ayr\u0131mlar\u0131 g\u00f6sterilir.<\/p>\n

            \n
          1. S\u00fcn\u00fck (Kemik) Kelimesi ve Ses De\u011fi\u015fmeleri<\/strong><\/li>\n<\/ol>\n

            S\u00fcn\u00fck<\/em> kelimesinin \u00e7a\u011fda\u015f T\u00fcrk dillerinde yayg\u0131n kullan\u0131m\u0131na kar\u015f\u0131l\u0131k T\u00fcrkiye T\u00fcrk\u00e7esinde yerini kemik<\/em> s\u00f6zc\u00fc\u011f\u00fcne b\u0131rakmas\u0131; N \u2192 M de\u011fi\u015fmeleri ve Tuvaca gibi leh\u00e7elerdeki formlar \u00f6rneklenerek ses tarihinin geli\u015fimi a\u00e7\u0131klan\u0131r.<\/p>\n

              \n
            1. \u00d6t\u00fcken\u2019den Ayr\u0131l\u0131\u015f ve Do\u011fu\u2013Bat\u0131 Seferleri<\/strong><\/li>\n<\/ol>\n

              \u201cId\u0131k \u00d6t\u00fcken\u2019ten bard\u0131m\u201d ifadesiyle \u00d6t\u00fcken\u2019in kutsall\u0131\u011f\u0131 ve merkezili\u011fi vurgulan\u0131r; ilgeri<\/em> ve kuru gar\u0131<\/em> y\u00f6n yap\u0131lar\u0131, bar-\/bard\u0131n<\/em> fiili ve s\u0131fat-fiil ekleri ba\u011flam\u0131nda hem co\u011frafi hem gramatik \u00e7\u00f6z\u00fcmlemeler yap\u0131l\u0131r.<\/p>\n

                \n
              1. Kazan\u00e7 Anlat\u0131s\u0131 ve Toplumsal Y\u0131k\u0131m\u0131n Dili<\/strong><\/li>\n<\/ol>\n

                \u201cKan su gibi akt\u0131, kemik da\u011f gibi yatt\u0131\u201d ifadeleri \u00fczerinden sava\u015f\u0131n y\u0131k\u0131c\u0131l\u0131\u011f\u0131, emek\u2013bedel ili\u015fkisi ve kazan\u00e7 kavram\u0131n\u0131n tersine \u00e7evrili\u015fi yorumlan\u0131r; y\u00fcg\u00fcrmek, tav\u00e7a, yatt\u0131<\/em> gibi fiillerin somut betimleme g\u00fcc\u00fc a\u00e7\u0131klan\u0131r.<\/p>\n

                  \n
                1. O\u011ful\u2013K\u0131z\u2013Uru Terimleri ve Toplumsal Roller<\/strong><\/li>\n<\/ol>\n

                  O\u011ful<\/em> kelimesinin cinsiyetsiz bir \u201cevlat\u201d anlam\u0131 ta\u015f\u0131d\u0131\u011f\u0131; cinsiyet ayr\u0131m\u0131n\u0131n k\u0131z<\/em> ve uru<\/em> unsurlar\u0131yla kuruldu\u011fu; beylik o\u011fulun kul, sultan olmaya lay\u0131k k\u0131z\u0131n cariye olu\u015fu gibi toplumsal \u00e7\u00f6k\u00fc\u015f g\u00f6stergelerinin yaz\u0131t ba\u011flam\u0131nda anlam\u0131 de\u011ferlendirilir.<\/p>\n

                    \n
                  1. Yavlak, Yav\u0131z, Yavrmak Kelime Ailesi<\/strong><\/li>\n<\/ol>\n

                    K\u00f6t\u00fcl\u00fck ve bozulma semanti\u011finin olu\u015fturdu\u011fu yavlak\u2013yav\u0131z\u2013yavrmak<\/em> \u00fc\u00e7l\u00fcs\u00fcn\u00fcn ortak k\u00f6k yap\u0131s\u0131 \u00fczerinde durulur; hem fiziksel hem ahlaki k\u00f6t\u00fcle\u015fmeyi ifade eden bu kelimelerin tarihsel ba\u011flam\u0131 a\u00e7\u0131klan\u0131r.<\/p>\n

                      \n
                    1. Amcan\u0131n \u00d6l\u00fcm\u00fc ve U\u00e7a Barmak Fiili<\/strong><\/li>\n<\/ol>\n

                      Bilge Ka\u011fan\u2019\u0131n amcas\u0131n\u0131n \u00f6l\u00fcm\u00fcn\u00fc u\u00e7a barmak<\/em> (\u201cu\u00e7up gitmek\u201d) ile ifade etmesinin hanedan \u00fcyeleri i\u00e7in \u00f6zel bir \u00f6l\u00fcm s\u00f6ylemi oldu\u011fu; Harezm b\u00f6lgesindeki u\u00e7mak<\/em> (cennet) kelimesiyle ya\u015fanan etimolojik kar\u0131\u015fmalar tart\u0131\u015f\u0131l\u0131r.<\/p>\n

                        \n
                      1. Balbal Dikme Gelene\u011fi ve D\u00fc\u015fman Temsili<\/strong><\/li>\n<\/ol>\n

                        K\u0131rg\u0131z ka\u011fan\u0131n\u0131 temsil eden balbal\u0131n dikilmesi \u00fczerinden T\u00fcrklerde \u00f6ld\u00fcr\u00fclen d\u00fc\u015fman\u0131 temsilen ta\u015f b\u0131rakma rit\u00fceli, balballar\u0131n say\u0131lmas\u0131 ve Mo\u011folistan\u2019daki buluntularla ili\u015fkilendirilerek k\u00fclt\u00fcrel ba\u011flamda a\u00e7\u0131klan\u0131r.<\/p>\n

                          \n
                        1. At\u0131 K\u00fcs\u00fc: \u0130sim\u2013\u015e\u00f6hret \u0130kilisi<\/strong><\/li>\n<\/ol>\n

                          At<\/em> ve k\u00fc<\/em> s\u00f6zc\u00fcklerinin hem \u201cad\u201d hem \u201c\u015f\u00f6hret\u201d anlam alan\u0131n\u0131 olu\u015fturdu\u011fu; millet ad\u0131n\u0131n yok olmamas\u0131 i\u00e7in verilen m\u00fccadelede bu ikilinin siyasi kimlik a\u00e7\u0131s\u0131ndan ta\u015f\u0131d\u0131\u011f\u0131 \u00f6nem de\u011ferlendirilir.<\/p>\n

                            \n
                          1. Tanr\u0131 Taraf\u0131ndan Tahta \u00c7\u0131kar\u0131lma S\u00f6ylemi<\/strong><\/li>\n<\/ol>\n

                            \u201c\u00dclke veren Tanr\u0131\u201d ifadesiyle Bilge Ka\u011fan\u2019\u0131n me\u015fruiyetinin g\u00f6ksel kayna\u011fa ba\u011flanmas\u0131; olurmak\/olurtmak<\/em> fiilleriyle taht\u2013devlet\u2013kader ili\u015fkisinin kurulmas\u0131 ve y\u00f6neticinin kendisini Tanr\u0131\u2019n\u0131n g\u00f6revlendirdi\u011fi ki\u015fi olarak sunmas\u0131 yorumlan\u0131r.<\/p>\n

                              \n
                            1. Y\u0131ls\u0131k\/Y\u0131l\u0131\u015f\u0131k Kelimesi \u00dczerine Tart\u0131\u015fma<\/strong><\/li>\n<\/ol>\n

                              Talat Tekin\u2019in kelimeyi \u201crahat\/m\u00fcreffeh\u201d anlam\u0131nda okumas\u0131, Clausen\u2019\u0131n y\u0131l\u0131\u015f\u0131k<\/em> bi\u00e7imiyle farkl\u0131 bir k\u00f6ken \u00f6nerisi getirmesi ve bu s\u00f6zc\u00fc\u011f\u00fcn semantik belirsizli\u011fi; Bilge Ka\u011fan\u2019\u0131n \u201cm\u00fcreffeh bir halk devralmad\u0131m\u201d ifadesiyle tarihsel tabloyu betimlemesi anlat\u0131l\u0131r.<\/p>\n

                                \n
                              1. A\u00e7s\u0131z\u2013Tonsuz Halk ve Devletin Durumu<\/strong><\/li>\n<\/ol>\n

                                \u201cA\u00e7s\u0131z, tonsuz, yavuz yavlak bodun\u201d ifadeleriyle halk\u0131n \u00e7\u0131plak, yoksul ve k\u00f6t\u00fc durumda olu\u015fu; y\u00f6neticinin devrald\u0131\u011f\u0131 halk\u0131n ekonomik ve sosyal \u00e7\u00f6k\u00fc\u015f\u00fcn\u00fc betimlemesi ve T\u00fcrk toplumsal d\u00fczeninin k\u0131r\u0131lma noktalar\u0131 incelenir.<\/p>\n

                                  \n
                                1. K\u00fcl Tegin ile S\u00f6zle\u015fmek ve Y\u00f6netim Tasar\u0131m\u0131<\/strong><\/li>\n<\/ol>\n

                                  Bilge Ka\u011fan\u2019\u0131n karde\u015fi K\u00fcl Tegin ile \u201cs\u00f6zle\u015fmek\u201d ifadesi \u00fczerinden yap\u0131lan isti\u015fare, kene\u015fmek<\/em> gelene\u011fiyle ili\u015fkilendirilir; devletin yeniden d\u00fczenlenmesi i\u00e7in al\u0131nan ortak kararlar ve y\u00f6netim stratejisinin \u015fekilleni\u015fi a\u00e7\u0131klan\u0131r.<\/p>\n

                                    \n
                                  1. Gece G\u00fcnd\u00fcz \u00c7al\u0131\u015fma ve Halk\u0131 Korumaya Adanm\u0131\u015fl\u0131k<\/strong><\/li>\n<\/ol>\n

                                    \u201cT\u00fcrk bodun i\u00e7in t\u00fcn udumad\u0131m, k\u00fcnt\u00fcz olurmad\u0131m\u201d ifadesiyle y\u00f6neticinin halk\u0131 i\u00e7in gece g\u00fcnd\u00fcz \u00e7al\u0131\u015ft\u0131\u011f\u0131n\u0131 vurgulamas\u0131; y\u00f6netim ahlak\u0131, fedak\u00e2rl\u0131k s\u00f6ylemi ve T\u00fcrk devlet gelene\u011finde eme\u011fin ideolojik i\u015flevi de\u011ferlendirir.<\/p>\n

                                    Sonu\u00e7<\/strong><\/p>\n

                                    Seminerde, K\u00fcl Tegin yaz\u0131t\u0131n\u0131n bu b\u00f6l\u00fcm\u00fcnde kullan\u0131lan kelime ve anlat\u0131m bi\u00e7imleri \u00fczerinden eski T\u00fcrk toplumunun y\u00f6netim anlay\u0131\u015f\u0131, toplumsal \u00e7\u00f6k\u00fc\u015f\u2013dirili\u015f d\u00f6ng\u00fcs\u00fc, sava\u015f ve pi\u015fmanl\u0131k kavramlar\u0131n\u0131n dili, Tanr\u0131 me\u015fruiyeti ve ata miras\u0131n\u0131n korunmas\u0131 gibi temel d\u00fc\u015f\u00fcnsel unsurlar ayr\u0131nt\u0131l\u0131 bi\u00e7imde ortaya konur. Bu sat\u0131rlar, tarihsel T\u00fcrk kimli\u011fini olu\u015fturan de\u011ferler sisteminin dildeki izlerini b\u00fct\u00fcnl\u00fckl\u00fc bi\u00e7imde anlamam\u0131za imk\u00e2n sa\u011flar.<\/p>\n

                                     <\/p>\n

                                    Purpose of the Seminar<\/strong><\/p>\n

                                    This seminar examines the 22\u201323rd lines of the eastern face of the K\u00fcl Tegin inscription from philological, historical, and cultural perspectives. The meaning of the verb \u00f6k\u00fcnmek<\/em>, the development of the concept of remorse in Turkic languages, the structure of k\u00fcregi<\/em>, causative suffixes, narratives of attack and defeat, the balbal<\/em> tradition, linguistic reflections of social collapse, titles, kinship terms, the discourse of being enthroned by Heaven, and the ruler\u2019s description of the state\u2019s condition are analyzed in detail.<\/p>\n

                                      \n
                                    1. The Verb \u00d6k\u00fcnmek and the Semantic Field of Remorse<\/strong><\/li>\n<\/ol>\n

                                      It is stated that the verb \u00f6k\u00fcnmek<\/em> survives in contemporary Turkic dialects such as Kazakh and Uyghur, while in Turkish it has been replaced by Arabic and Persian terms; the exhortation \u201cshow remorse\u201d directed at the Turkish people is discussed in both linguistic and social contexts.<\/p>\n

                                        \n
                                      1. The State of Rebellion: K\u00fcregi and Its Roots<\/strong><\/li>\n<\/ol>\n

                                        The meaning of k\u00fcregi<\/em> as \u201crebellious, disobedient, unruly\u201d is explained, and its relation to k\u00fcr\/g\u00fcr<\/em> roots is evaluated along the axis of empowerment\u2013rebellion; the affixation process and semantic expansion of the verb are illustrated.<\/p>\n

                                          \n
                                        1. Causative Suffixes and the Structure Kirg\u00fcrmek\/Kirgirmek<\/strong><\/li>\n<\/ol>\n

                                          The transformation of causative forms from -g\u00fcr\/-g\u00fcr<\/em> into -g\u00fcz\/-k\u00fcz<\/em> in Old Turkic, their historical evolution, and their traces in modern Kipchak dialects are explained; the linguistic structure of expressions such as yavlak kig\u00fcrt\u00fcn<\/em> is analyzed.<\/p>\n

                                            \n
                                          1. Rebellion and Its Consequences: War, Defeat, and Dispersal<\/strong><\/li>\n<\/ol>\n

                                            Comments on how enemies \u201ccame and defeated\u201d the Turks due to their rebelliousness include explanations of the terms yarakl\u0131k, s\u00fcng\u00fckl\u00fck, yan-\/yana<\/em> and the shifting importance of weapons; distinctions among verbs of scattering and defeat are clarified.<\/p>\n

                                              \n
                                            1. The Word S\u00fcn\u00fck (Bone) and Sound Changes<\/strong><\/li>\n<\/ol>\n

                                              The widespread use of s\u00fcn\u00fck<\/em> for \u201cbone\u201d in contemporary Turkic languages, in contrast to Turkish where it has been replaced by kemik<\/em>, is described; N \u2192 M shifts and forms seen in dialects such as Tuvan demonstrate the development of sound history.<\/p>\n

                                                \n
                                              1. Departure from \u00d6t\u00fcken and East\u2013West Campaigns<\/strong><\/li>\n<\/ol>\n

                                                The expression \u201cI left sacred \u00d6t\u00fcken\u201d highlights \u00d6t\u00fcken\u2019s sacred and central position; the directional forms ilgeri<\/em> and kuru gar\u0131<\/em>, and the verb bar-\/bard\u0131n<\/em> are analyzed both geographically and grammatically.<\/p>\n

                                                  \n
                                                1. The Narrative of Gain and the Language of Social Ruin<\/strong><\/li>\n<\/ol>\n

                                                  The lines \u201cyour blood flowed like water, your bones lay like a mountain\u201d are interpreted as descriptions of destruction; the semantic force of verbs such as y\u00fcg\u00fcrmek, tav\u00e7a,<\/em> and yatt\u0131<\/em> is emphasized.<\/p>\n

                                                    \n
                                                  1. O\u011ful\u2013K\u0131z\u2013Uru Terms and Social Roles<\/strong><\/li>\n<\/ol>\n

                                                    The word o\u011ful<\/em> originally indicates a gender-neutral \u201cchild,\u201d while gender is marked by elements such as k\u0131z<\/em> and uru<\/em>; the decline expressed in the beylik child becoming a slave and the sultan-worthy girl becoming a concubine is analyzed.<\/p>\n

                                                      \n
                                                    1. The Word Family Yavlak, Yav\u0131z, Yavrmak<\/strong><\/li>\n<\/ol>\n

                                                      The shared root structure of yavlak\u2013yav\u0131z\u2013yavrmak<\/em>, expressing moral and physical deterioration, is explained together with its historical context.<\/p>\n

                                                        \n
                                                      1. The Death of the Uncle and the Verb U\u00e7a Barmak<\/strong><\/li>\n<\/ol>\n

                                                        The phrase u\u00e7a barmak<\/em> (\u201cto fly away\u201d) is shown to be a special expression used for the death of royal family members; its later confusion with the Khwarezmian word u\u00e7mak<\/em> (\u201cparadise\u201d) is discussed.<\/p>\n

                                                          \n
                                                        1. The Balbal Tradition and Representation of Enemies<\/strong><\/li>\n<\/ol>\n

                                                          The balbal erected to represent the Kyrgyz khagan is analyzed as part of the tradition of placing a stone for each slain enemy; archaeological parallels in Mongolia are referenced.<\/p>\n

                                                            \n
                                                          1. At\u0131 K\u00fcs\u00fc: The Pair of Name and Fame<\/strong><\/li>\n<\/ol>\n

                                                            The words at<\/em> and k\u00fc<\/em> together represent the domain of \u201cname\u201d and \u201cfame\u201d; their political significance in the struggle to preserve national existence is explained.<\/p>\n

                                                              \n
                                                            1. The Discourse of Being Elevated to the Throne by Heaven<\/strong><\/li>\n<\/ol>\n

                                                              The phrase \u201cHeaven who gives the realm\u201d positions Bilge Ka\u011fan\u2019s legitimacy as divinely sanctioned; olurmak\/olurtmak<\/em> expresses enthronement, linking state, throne, and destiny.<\/p>\n

                                                                \n
                                                              1. The Debate on the Word Y\u0131ls\u0131k\/Y\u0131l\u0131\u015f\u0131k<\/strong><\/li>\n<\/ol>\n

                                                                Talat Tekin reads the word as \u201ccomfortable\/prosperous,\u201d while Clauson offers the alternative reading y\u0131l\u0131\u015f\u0131k<\/em>; the ambiguity of the term is discussed along with Bilge Ka\u011fan\u2019s claim that he \u201cdid not inherit a prosperous people.\u201d<\/p>\n

                                                                  \n
                                                                1. A Hungry and Clotheless People and the Condition of the State<\/strong><\/li>\n<\/ol>\n

                                                                  The phrase \u201ca\u00e7s\u0131z, tonsuz, yavuz yavlak bodun\u201d describes a poor, naked, and degenerated people; the inherited state of social and economic collapse is examined.<\/p>\n

                                                                    \n
                                                                  1. Consulting with K\u00fcl Tegin and Designing Governance<\/strong><\/li>\n<\/ol>\n

                                                                    The consultation between Bilge Ka\u011fan and his brother K\u00fcl Tegin reflects the tradition of kene\u015fmek<\/em>; their joint decisions to reorganize the state and shape governance are explained.<\/p>\n

                                                                      \n
                                                                    1. Working Day and Night and Devotion to Safeguarding the People<\/strong><\/li>\n<\/ol>\n

                                                                      The phrase \u201cfor the Turkish people I did not sleep at night, I did not sit during the day\u201d expresses dedication, presenting labor and sacrifice as foundational elements of Turkic governance.<\/p>\n

                                                                      Conclusion<\/strong><\/p>\n

                                                                      In this seminar, the linguistic and narrative structures of this section of the K\u00fcl Tegin inscription reveal the administrative worldview of early Turkic society, its cycle of collapse and renewal, its concepts of war, remorse, divine legitimacy, and the preservation of ancestral lands. These lines make visible the value system and cultural foundations underlying historical Turkic identity.<\/p>\n

                                                                       <\/p>\n","protected":false},"excerpt":{"rendered":"

                                                                      MEHMET \u00d6LMEZ, K\u00d6K T\u00dcRK YAZITLARI: K\u00dcL T\u0130G\u0130N OKUMALARI 13. SEM\u0130NER […]<\/p>\n","protected":false},"author":1,"featured_media":0,"parent":0,"menu_order":0,"comment_status":"closed","ping_status":"closed","template":"","meta":{"footnotes":""},"class_list":["post-8702","page","type-page","status-publish","hentry"],"jetpack_sharing_enabled":true,"_links":{"self":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/8702","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages"}],"about":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/types\/page"}],"author":[{"embeddable":true,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/comments?post=8702"}],"version-history":[{"count":1,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/8702\/revisions"}],"predecessor-version":[{"id":8703,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/8702\/revisions\/8703"}],"wp:attachment":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/media?parent=8702"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}